THOMAS MATTHEW CHAPMAN was born in Westmoreland, Co., Pa., Feb. 10, 1823. Died in Petaluma, Cal., Feb. 20, 1882. Age 54 years, and 10 days.
ANNA JEWELL COLBY was born in Washington Co., Vermont, Jan. 3, 1807. Died in Petaluma, Cal., Feb. 21, 1882. Age, 75 years, one month, and 18 days.
In early life Bro. Chapman united with the Presbyterian Church. When the Seventh-day Adventists held a tent meeting in Petaluma, in 1868, the first one held in California, the family embraced this faith, and since that time he was a consistent and valued member of this body. His was no spasmodic religion; no doubts annoyed his mind. Of an even temper and quiet deportment, he won the respect of all classes. By the Seventh-day Adventists he was always regarded as a leading member, to whom they looked for counsel and to whom they could safely entrust responsible positions. Before his death he remarked to a brother—“It is good to have a hope secure before this old body is racked with pain.” His hope was strong and well-grounded, and he could look upon approaching death without dismay.
Sister Colby, (mother to Sister Chapman), was a “’44 Adventist,” believing in the near coming of Christ as taught by William Miller. She also embraced the faith of the Third Angel’s Message (Rev. 14: 9–12) at the first tent meeting in Petaluma. She had lived in widowhood for 36 years, and her life was that of a most devoted Christian. It was the joy of her life to do good to others. We have seldom known a person who better fulfilled the saying of “Growing old gracefully.” She expressed entire resignation to her death, through which she saw it was her lot to pass.
The family has passed through deep affliction. Five members, including the deceased, were prostrated with typhoid-pneumonia which assumed a very malignant form. Bro. Chapman was much worn by his caring for kindred in their sickness, outside of his own family. His disease affected his brain so that he remained unconscious some time before his death. Sister Colby was literally worn out in her care for others, and her sickness was short—less than five days. Sister Chapman did not see the faces of her beloved husband and mother after their death. She expressed a willingness to remember them as she knew them in health. Though convalescent she was very weak. The funeral services were at the house, and she was comforted with the promise of the Saviour’s speedy coming, and with the hope of soon having the loved ones restored to life—a life free from sickness and pain.
We attended the funeral on the 22d. The two hearses were followed by a very large gathering of neighbors and friends, all anxious to express their sympathy for the bereaved, and to show their respect for the deceased.
They died in hope, and in hope we returned them to the earth, waiting the coming of the resurrection morning.
This was a trying ordeal to Sister Chapman in her weak condition, but she was wonderfully sustained by her faith. She said the Lord was near to hold her up; she felt that he cared for her. To behold her Christian fortitude in such an affliction served to endear her to every faithful heart, and to cause us to bless God for the consolation of the gospel. “Like as a father pitieth his children, so the Lord pitieth them that fear him.” Earthly fathers pity their children most when they are in affliction; so the Lord draws near to his suffering ones, and we hear the sweet voice of him who was made perfect through sufferings,” saying “Blessed are they that mourn; for they shall be comforted.”
We are happy to announce that Sister Chapman and the second son, the remaining sick ones, are doing well, and the prospect is that they will speedily recover.
The Whole Duty of Man
“Fear God, and keep his commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”—Bible,
Sectarian Spirit.
By John Nevins Andrews
(From Les Signes des Temps.)
Some persons have spoken against our paper, accusing it of being sectarian in character; but this accusation is altogether unjust. It is true we have proclaimed several doctrines which are not generally adopted by the public, and it is equally true that we hold these doctrines as very important. But this does not constitute our paper a sectarian sheet. If they say to us that we are sectarian because the majority is against us, we reply that the fact of being in the minority does not render a person sectarian. If it were so, then the true servants of God, in all ages, have been sectarian.
Noah was in the minority as also was Lot. Caleb and Joshua were in the minority. It was true also of Elias and of all the prophets of God. St. Paul was in the minority at Athens. Those who arose against the errors of Rome during the ages of moral darkness, found themselves always in the minority. Neither does it constitute a sectarian spirit to sustain with ardor all that we find clearly marked out in the Bible. The friends of the truth are not only justified in ardently proclaiming it, but they are under the most sacred obligation to be fervent in their efforts to sustain it. The men whom we have named we would not say were the more distinguished by the fact that they were in the minority, but because they were zealous in the defense of those truths which condemned the greater number. To ardently proclaim an unpopular truth, and to be obliged to encounter a strong opposition on the part of those who are in the majority, does not render a man sectarian. The sectarian spirit is more often encouraged among those who are in the majority than among those who are in the minority. The question is not whether a doctrine may be popular, but whether it may be shown from the Bible.
Men are sectarian when they are driven by selfish motives and by a partisan spirit. They are sectarian when they seek to gain renown by establishing parties who will give honor to them rather than to God. Men are sectarian when they withhold the truth by unjust means; when in the place of being converted themselves by the truth, they make use of it for the purpose of condemning others, or for motives other than that of the glory of God.
Thus men may be sectarian by making a wrong use of the truth, although this spirit may be generally grounded on error. When men labor with right intentions in favor of the truth, they are not sectarian, although all the world may oppose them. But when men neglect themselves to become converted by the truth and make use of the truth only to overcome others, or when they defend errors and seek to draw followers after them, then may they be justly accused of sectarianism.
But we believe that this accusation cannot be made with any justice against our journal. We do not profess infallibility. We do not say that we know all the truth. We do not pretend to say that none may be saved who do not believe exactly as we do. On the contrary we endeavor to recognize all that we find good among others, no matter how far they may be from believing as we do on other things.
We strongly condemn error, but we carefully avoid judging our neighbor. In presenting our doctrines to others we say: Here are important truths and here are the reasons which convince us that these things are true. We are responsible toward God to make them understood, and we pray you to act in regard to these things as though before him to render account. We say that all men are responsible toward God; not only for obeying the truths which they have learned, but also for the employment of all means at their command to learn the further will of God; and let the Judgment of the last day trace back the fidelity or the infidelity with which they have acted in this respect.
The doctrines in which we differ from others may be stated thus:—
1. That the prophetic writings show that the second coming of Christ and the day of Judgment must be now even at the door.
2. That the law of God is the perfect rule of morality, and that the gospel of Christ is not given for the purpose of abolishing the ten commandments, but in order to enable the Christian to justly live up to the requirements of that law.
3. That although in all ages men have been saved by the grace of God, this grace has not been given for the purpose of excusing disobedience, but to render obedience possible.
4. That it is the duty of all the human family to recognize God as the creator of the heavens and the earth by observing the day which he has sanctified, as the memorial of the work of creation.
5. That “God only has immortality.” That men should seek for immortality by persevering in well doing; and that the just will receive immortality at the sound of the last trumpet. That men are neither recompensed or rewarded before being first judged; and that on the day of Judgment the just will inherit eternal life, and the wicked will suffer the second death, by which they will be entirely devoured or consumed; after which there will be a universe purified, in which the saints alone can dwell.
6. That the death, the burial, and the resurrection of our Lord Jesus Christ should be commemorated by the celebration of the Lord’s Supper and by burial with Christ in baptism.
7. That men should abstain from the use of all intoxicating drinks and from the use of tobacco in all forms.
8. Finally, that conversion to God or the circumcision of the heart consists of a miraculous change, operated by the Holy Spirit, by which the law of sin is cast from the heart, and the law of God is written in its place; and that the grace of God will continue its work of transformation during the entire life of the Christian, until he will be perfect and lacking in nothing.
We believe that these things are true, and we know that if they are true they are very important. We do not make war with men but with error, and we entreat those who read our journal to abstain from denouncing us as teaching evil until they may have well weighed the reasons which we present for defending our doctrine and our work.
J. N. A.
"Almost Discouraged."
By Ellet Joseph Waggoner
"I am so weak, and have so much to overcome, that I am almost discouraged." How often do we hear this expression in social meeting. It is the burden of some testimonies. It seems as though some people think that there is special merit in depreciating themselves. They almost take pride in their humility. Others do not seem to know that there is any better way for them to do. But however true it may be, or however often it is repeated, it cannot but be displeasing to God. We are commanded to "exhort one another," and to "provoke unto love and good works," but such language is anything but encouraging. Its effect is seen on the individual who uses it. It soon becomes habitual, for each time it is uttered the discouragement increases. It grows by repetition, but it is withering to the soul.
It is the language of unbelief. Although the individual may be unconscious of the fact, the spirit which prompts it is the same as that possessed by the ten spies who brought back an evil report. God had said: "My presence shall go with thee, and I will give thee rest." Having this promise, it was exceedingly wicked for them to say they could not possess the land. On this occasion, as well as at other times of murmuring, God showed his great displeasure. In this instance we see the natural result of such distrust. They did not enter the promised land. "And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you; your carcases shall fall in this wilderness." Num. 14:26-30. They said they could not go, and they did not; but Caleb and Joshua, who said, "Let us go up at once, and possess it; for we are able to overcome it," did enter the promised land.
Distrust and faint-heartedness are as displeasing to God now as then. His promises are abundant. Listen to a few: "For we have not an high priest which cannot be touched with the feeling of our infirmities, but was tempted in all points like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Heb. 4:15, 16. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." Jas. 1:5. God does not upbraid us, does not taunt us with our weakness. A child has not the strength of a man, and no father will ridicule his infant child because of its weakness. Its very helplessness appeals to his sympathy. So God says, "Like as a father pitieth his children, so the Lord pitieth them that fear him. For he knoweth our frame; he remembereth that we are dust." Ps. 103:13, 14. But it is necessary to "ask in faith, nothing wavering," for "without faith it is impossible to please Him." Again we are exhorted: "Be content with such things as ye have, for He hath said, I will never leave thee, nor forsake thee." Heb. 13:5; and yet again: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" Rom. 8:32. One more passage ought forever to stop all our murmurings and doubtings: "There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way of escape, that ye may be able to bear it." 1 Cor. 10:13. Read also Heb. 2:18; 12:1-4; 13:8; Phil. 4:4, 13; and especially Ps. 139:17, 18, and Lam. 3:22-33.
Do we really believe these promises? If we did would we not appropriate them to ourselves? We read them, and say we believe them, and yet to very many they seem vague and unreal. But if they are to be of any benefit to us we must consider them as real, and make our requests accordingly. Our belief is measured by our actions, not by our words. Is it not as much infidelity to disbelieve a promise that God has given as it is to disbelieve any other portion of his word? Let us take heed lest there be found in any of us "an evil heart of unbelief in departing from God."
But ought we not to be sensible of our weakness? Certainly; the more so the better. But we are not to think of it in such a way as to become discouraged. There are two ways of looking at our own frailties. One is to brood over them, lose sight of God's willingness to help, and become discouraged. This pleases Satan. If we are prone to doubt and become faint-hearted, he will assist us to see more lions in the way than really exist. And such a course is really a form of selfishness. The individual becomes so intensely self-conscious that he can take cognizance of nothing else. He thinks of himself so much that he loses sight of Christ. He imagines that he himself must do the great work that is to be done, and when a few attempts show him the impossibility of it, he becomes discouraged. Another way to consider them is in the light of the promises of God. When we do this we have every reason to be encouraged, and God is pleased with us. The more we distrust ourselves while trusting God, the stronger we will be, for God has said: "My grace is sufficient for thee; for my strength is made perfect in weakness." 2 Cor. 12:9. And in view of this, Paul was led to say: "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak then am I strong." No man ever had more trials than Paul had, or felt less confidence in himself; but he believed God's promises, and it was no vain boast for him to say: "I can do all things through Christ which strengtheneth me."
Thus it was with Caleb and Joshua. It was not vain self-confidence which led them to say, "We are well able to overcome it." Hear them: "If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us; their defense is departed from them, and the Lord is with us; fear them not." Num. 14:8, 9. So the Lord is with us; his promises are multiplied to us. We have the accumulated proofs of his power and goodness through thousands of years past. It is far more sinful for us to distrust God now, than it was for ancient Israel. Then, "let us hold fast the profession of our faith without wavering; for he is faithful that promised."
E. J. W.
Outward Adorning.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
WHOEVER undertakes to correct the evil of pride in dress, as exhibited in the wearing of gold and trinkets, and vain and foolish ornaments, will find a difficult, a Herculean, task. Yet every one who faithfully preaches104the gospel must strike against these things, as all have in the past, from the first apostles down to the present time. Wesley did a noble work in this direction, and accomplished much good in his day; but mark those who, at the present day, profess the faith that he did, and you will discover that his labor is lost upon this generation, as well as is that of Paul and Peter.
But still the voices of the faithful servants of God are raised against this crying sin, and must be, though the vain and foolish heart still clings to this folly, a thing only fitting to heathenish barbarity, unbecoming to enlightened worldlings, much less to professors of the cross-bearing religion of the lowly Nazarene. The evil will continue, even with those who profess faith in the last message of mercy to man, till God, by his avenging vials, shall “take away the bravery of their tinkling ornaments.” “And it shall come to pass, that instead of perfume there shall be putrefaction; and instead of a girdle, a rope; and instead of a curled hair, baldness; and instead of a mantle, a girding of sackcloth; and a fire-scar instead of beauty.”
As long as this evil is in the heart it will manifest itself. We may warn, but it is useless to try to tear off the excessive foliage. When the bearer of it dies to sin, it will drop off, like leaves after a frost of autumn. Oh! that all might repent of this folly before it is too late to find pardon.
From the Field.
*MICHIGAN, St. Charles, February 8.*—Fifteen more have embraced the Sabbath since my last report, and several have taken their stand to be Christians, who had rested on the seventh day. There are about twenty-five more to be baptized as soon as circumstances will admit of it. These, with the forty-seven, that have been added since these meetings begun, will make a membership of about one hundred and forty; and still there is a good interest.
Hope is reviving in the hearts of those who had been almost in despair. Our Sabbath meetings have been seasons of great refreshing. Every week we can see marked improvement in the Sabbath-school. At our last school one hundred and eleven were present. Thirty-nine volumes of “Spirit of Prophecy” have been sold, besides many of our other publications. The Review is a weekly visitor in all but three families, and we expect it will be taken by these when we return.
The Tract and Missionary Society renewed their subscription for the SIGNS. A new interest in this branch of the work has been awakened which we expect to see grow. A. O. BURRILL.
*IOWA, Granville, February 6.*—Began meetings at this place a little over a month ago. Have been favored with pleasant weather and good audiences from the first. We have been granted the free use of the U. B. Church, and the cost of fuel and lights is cheerfully met by our hearers. We have met with some opposition, but the sound of the truth has gone out to neighboring villages, and we have invitations to speak at two places, three and eight miles from here.
Ten have begun the observance of the seventh day, nine of whom are heads of families. Have held one Sabbath meeting, which was well attended. Pray for the prosperity of the work in this vicinity.
GEO. E. FIFIELD,
LEROY T. NICOLA.
*KANSAS, Cedar Vale.*—In company with Brother Hill, I have been here for the last ten days, holding meetings. As the result of these meetings, twelve, all heads of families except one, have commenced keeping the Sabbath. Brn. Barthick and Dawes were keeping the Sabbath when we came here. They came to this place from Missouri, having received the truth through the labors of Bro. Woodruff. They came over to our tent at Lowe last summer, and procured some publications. These they have been circulating, as opportunity offered, while their wives have nobly seconded their efforts. As the result, we found a deep interest, and our house has been crowded every night, though there has been an opposition meeting going on two miles north for the past week. We now report sixteen Sabbath-keepers, and a Sabbath-school of forty-six members.
L. D. SANTEE.
From the report of Eld. C. O. Taylor, we take the following brief synopsis of the progress of the work in the southern field;—
“Twelve years ago there were in the seven Southern States east of the Mississippi River but two persons keeping the seventh-day Sabbath, and known as Adventists. At this time there are one hundred and twenty-five. The first organized company was in Taylor County, Georgia, in the fall of 1877. The next January and February 1878, two churches were organized in Alabama. In 1879, a church was organized in Wautauga County, North Carolina. In 1881, three more churches were organized; one in Clarke County, Mississippi, one in Washington County, Alabama, and another in Atalla, Alabama. A company of six was partially organized in Brooks County, Georgia, in the winter of 1878, but apostasy and death broke it up. The seeds of truth have not stopped growing, however, and there are now enough for a church there. The one in Taylor County, Georgia, remained firm, and did a good work, till removals weakened it and broke it up. The one in Atalla has not been in a growing and prosperous condition, for the want of ministerial labor. All the others are doing quite well. Among these one hundred and twenty-five persons, there are eight that talk the truth publicly; yet none of them devote all their time to the ministry.”
The above reports are certainly encouraging. A good feature in the work as reported by Bro. Burrill, is the sale of our denominational books. “Reading maketh a full man,” and if our people wish to become full of the truth, they must read. Bible religion cannot be maintained by feeling alone, but the understanding must be reached.
We would also call attention to the good work started in Kansas, by means of missionary labor. We are glad to know that this is not an isolated case. There is great reason for thankfulness that work in this message is not confined to a few, but that all may share in it. The love and zeal of those who work in the cause will continually increase,105while those who do nothing are in danger of falling away. “Let us not be weary in well-doing; for in due season we shall reap, if we faint not.”
The Call of Moses.
By Westminster Teacher
ONE thought comes out with startling distinctness as we study the call of Moses and his pleas to be excused. It is that his life, after all, was wellnigh a failure. After his long course of training, extending through fourscore years, when God summoned him to begin his life work, he sought to be excused, urging plea after plea, almost refusing to go on the mission to which he was called. He almost folded up his talent in a napkin to hide it away. As it was, he probably lost part of his blessing and glory that might have been his, had he not so shrunk back; for many writers think that Aaron would not have been called as his spokesman if Moses had not pressed so persistently his plea of slow speech.
It startles us to think that with another word of hesitation from his lips, the Lord might have turned away and left him in the wilderness, sending some other one on the great mission for which he had been born and trained, and that over that grand, that majestic life, would have been written, "Failure." Myriads of lives, with glorious possibilities, have been utter failures, because men and women have not gone promptly to duty at the divine call. They were intended to fill important places, but when God gave them their work, they excused themselves on some plea or other, and buried their talent away in the earth.
Some people in studying this passage in the life of Moses will praise his humility. His pleas were all on the ground of personal unworthiness or unfitness for the great work. But let us not be deceived. That "humility" is not to be commended that shrinks from any duty which God commands. We are never to "put ourselves forward" into places of responsibility uncalled, but when we are called of God to occupy any position, or do any work, we are never to offer any plea or excuse, but are reverently and confidently to accept the trust, and promptly to enter upon its fulfillment.
We can only make our lives successful by promptly, joyfully, and unhesitatingly accepting every call of our Master to his service, by putting ourselves utterly into his hands to be used anywhere, in any way, in any work, for any end, as he may direct. When he thinks us fit for any service, it is not ours to excuse ourselves by any pleas of unfitness. Rather, let us praise him that we are thought worthy of the honor of serving him in such a way, and joyfully accept the service he assigns. He knows what he wants us to do, and we cannot refuse on any plea without sin against him and sore injury to our own souls.—Westminster Teacher.
NOT OF THE WORLD, BUT ABOVE IT.
There is no greater mistake than to suppose that Christians can impress the world by agreeing with it. No; it is not conformity that we want; it is not being able to beat the world in its own way; but it is to stand apart and above it, and to produce the impression of a holy and separate life—this only can give us a true Christian power.—Dr. Bushnell.
The Missionary.
By J. D. Rice
Lakeport, California.
HAVE been at this place for some time past, laboring as best I could, considering the weather and the scattered condition of our people, to build them up in the truth and enlist them in the great work of spreading God's last message to the world. They all seem to be quite encouraged, and express their desire to faithfully perform their part in all things. A neat, carpeted hall has been obtained at very reasonable figures, in which to hold their meetings. A Sabbath-school has been organized, and is in good working condition. Also the Tract and Missionary and Vigilant Missionary Societies. Over thirty copies of the SIGNS are used weekly by them.
Several new ones have begun the observance of the Lord's day. Others manifest quite an interest, are investigating, and with judicious labor may be brought into the truth. It seemed best to labor principally from house to house, considering the circumstances, preaching only Sabbaths and Sunday evenings. I hope to hold a short protracted meeting when spring opens, to gather in those who are ripening for the garner. There are now about twenty in this vicinity who are trying to keep all of God's commandments and the faith of Jesus.
Elder Barnes (Baptist) preached against the law and Sabbath just before I came back to Lakeport. The sermon was reported for me in short-hand by Bro. Burke. By making strong assertions, and no little fun for the people, he apparently confirmed many, who wanted it that way, in the belief that the law of God is such a loose arrangement, that the Sabbath at least has been shaken out of it. Yet he thinks enough remains for man (the "man of sin"), to erect on its ruins a heathen custom—"the venerable day of the sun" to be incorporated into the governments of earth, and enforced as a divine institution, by "the powers that be." He favors the Sunday Law, and gives his influence to erect an image to the beast. I reviewed his discourse to the satisfaction of those who heard. Some of his arguments may be noticed hereafter.
I am on my way to Colusa County, to visit the folks there for a short time. My address will be Williams. J. D. RICE. St. Helena, Cal. February 22, 1882.
Soledad, Monterey County, California.
By A. D. Benton
On the evening of January 18, we began meetings in this place, and up to the 16th of the present month thirty-three discourses have been given. Have distributed sixty copies of the SIGNS, and five hundred and thirty pages of tracts.
The people have not been accustomed to religious meetings in this place, and do not attach much importance to them. Six signed the covenant, and two the Teetotal Pledge. Others are endeavoring to stop the use of tobacco. Bibles are being searched, and we pray that there will be a searching of hearts. We close our meetings for the present, with the expectation of visiting Salinas for a short time, and afterwards returning.
A. D. BENTON,
J. G. HURLEY.
Farmington, Whitman County, W. T.
By Alonzo T. Jones
Commenced meetings here January 17. On Sabbath, February 4, seventy-six were at the morning meeting, and thirty-four signed the covenant to keep the Sabbath. Several are keeping it who have not signed the covenant, and I have hopes that more will keep it, who are favorable. Attendance has ranged from fifty to three hundred. Varioloid appeared in town to-day, and school and all meetings are discontinued for three weeks.
Alonzo T. Jones.
February 7, 1882.
How to be Honest.
A CORRESPONDENT of the Christian Union vigorously denounces the idea that a man must free himself from all pecuniary indebtedness before performing any benevolent acts requiring the expenditure of money. We can heartily indorse all he says, and much more. The following is an extract :—
The most important question to be answered is—"Are we free from liability when we say we owe no man anything?"
Have your correspondent and those he represents paid all their debts when they have obeyed the above quoted injunction? Probably not. The error of all such as your correspondent seems to be the leaving out of their calculations the fact of their "indebtedness" to God for everything they have, even to the breath they draw. In return for all that they receive, they now and then indulge in some act of benevolence and call it giving, when really they are but paying in a very small way what they owe and are indebted to God for, just as much as they are for rent, groceries, or bread; and so long as such a view of the matter is taken no blessing need be expected to come from their acts. Such people may think they are prospering, but the time is coming when their eyes will be opened to their mistake. God's denunciation of his people through Malachi was not because they did not pay their debts to one another, but because they were sorcerers, adulterers, false swearers, and because they oppressed the hireling in his wages, the widow and fatherless, and turned away the stranger from his right, and withheld the tithes due to God himself. These qualities of character so hateful to God may be characteristic of some, if not very many, of those who at the present day so boastfully proclaim that they pay all their debts and owe no man anything. It seems from Malachi's statement that because a man pays his debts to his fellow-men, it is no proof that he is an honest man, and yet your correspondent implies this. Job's protestation as to his integrity and the confession of Zaccheus are much stronger proof, in my opinion. I look in my dictionary and find the following: "Honest, just; frank; chaste." "Honesty, integrity; candor." "Candor, dazzling whiteness." It would seem from these definitions that freedom from liability to our fellow-men does not of itself necessarily imply honesty.
There are hosts of men free from debt whose characters are the farthest possible from dazzling whiteness. The view taken in the article referred to is narrow and cowardly—too often a subterfuge for refusing to aid good and needy objects. No reasonable person doubts the propriety and rightfulness of paying what is due to our fellow men, but the first thing to be done is to honor God; to pay him; and he will never allow such as sanctify his name to want for means to pay their debts. It is a great mistake to say that worldly debts are to be first paid. The injunction is, "Honor the Lord with thy substance and with the first-fruits of all thine increase. So shall thy barns be filled with plenty, and thy presses burst out with new wine."
There is nothing here to show that we are to honor God after we have paid our debts, but it is emphatically stated that he is to be honored with the first-fruits.
Temperance.
By Mrs. E. G. White
Visit to College City.
A FEW weeks since, I visited College City, to speak, by invitation, upon the subject of temperance. The church was tendered for the occasion, and there was a good attendance. The people of this place have already taken a praiseworthy stand upon temperance principles. In fact, it was upon this condition that a college was established here. The land upon which the college building stands, with a large tract surrounding it, was donated to the Christian Church for educational purposes, with the stipulation that no saloon should ever be opened within three miles of the college. This agreement seems to have been faithfully kept. We would feel that the youth were much safer in attending school in such a town than where there are saloons open day and night on every street corner.
The rules of this college strictly guard the association of young men and young women during the school term. It is only when these rules are temporarily suspended, as is sometimes the case, that gentlemen are permitted to accompany ladies to and from public gatherings. Our own College at Battle Creek has similar regulations, though not so stringent. Such rules are indispensable to guard the youth from the danger of premature courtship and unwise marriage. Young people are sent to school by their parents to obtain an education, not to flirt with the opposite sex. The good of society, as well as the highest interest of the students, demands that they shall not attempt to select a life partner while their own character is yet undeveloped, their judgment immature, and while they are at the same time deprived of parental care and guidance.
It is because the home training is defective that the youth are so unwilling to submit to proper authority. I am a mother; I know whereof I speak, when I say that youth and children are not only safer but happier under wholesome restraint than when following their own inclination. Parents, your sons and daughters are not properly guarded. They should never be permitted to go and come when they please, without your knowledge and consent. The unbounded freedom granted to children at this age has proved the ruin of thousands. How many are allowed to be in the streets at night, and parents are content to be ignorant of the associates of their children. Too often, companions are chosen whose influence tends only to demoralize.
Under the cover of darkness, boys collect in groups to learn their first lessons in card-playing, gambling, smoking, and wine or beer sipping. The sons of religious parents venture into the saloons for an oyster supper, or some similar indulgence, and thus place themselves in the way of temptation. The very atmosphere of these resorts is redolent with blasphemy and pollution. No one can long remain in it without becoming corrupted. It is by such associations that promising youth are becoming inebriates and criminals. The very beginnings of the evil should be guarded against. Parents, unless you know that their surroundings are unexceptionable, do not permit your children to go into the streets after nightfall to engage in out-door sports, or to meet other boys for amusement. If this rule be rigidly enforced, obedience to it will become habitual, and the desire to transgress will soon cease.
Those who are seeking to shield the youth from temptation and to prepare them for a life of usefulness, are engaged in a good work. We are glad to see in any institution of learning a recognition of the importance of proper restraint and discipline for the young. May the efforts of all such instructors be crowned with success.
Mrs. E. G. White.
Upper Columbia T. and M. Society.
REPORT FOR QUARTER ENDING DEC. 31, 1881.
[[FIGURE]]
A few words of report I wish to speak, by way of general observance. The work in this conference, and the spirit of the laborers in this place, are such as to demand utmost effort. The conference was upon the point of being established here, and the work of building it up, and managing it, was a work of much educational value. A common drinking-saloon stood within a few rods of the center of our work. The youth were being enticed into such a trap, day after day, and week after week.
The members of the T. and M. society have been faithful in the circulation of the reading matter, and many have been saved from the influence of the enemy.
Willie Wisp's Temperance Lecture.
MOTHER went to a funeral one day last spring and left me home alone.
I went out to the hen-house for the eggs, and there I saw Speckle sitting all humped up, and looking very dumpish. I thought she was going to die. I picked her up and carried her into the house. I hardly knew what to do, but I remembered what mother does for young lambs when they are chilled, so I warmed a little milk, and put in a few drops of the whisky she keeps on purpose for the lambs. I tried to feed Speckle some of the stuff with a teaspoon, but she wouldn't eat it. She shook her bill, and spattered it all over my velveteen suit. I tried it over and over again, till I was about as speckled as she was; then I gave it up, and carried her back to the hen-house; and she went to eating corn, as much as to say,
Preventing Tobacco Smoke
Preventing Tobacco Smoke.
WITH sentiments of liveliest satisfaction many persons will read that a horse-car passenger has lately punched another in the ribs with an umbrella, for the offense of blowing tobacco-smoke into his face. A smoking car was the scene of the difficulty, but the man with the umbrella claimed that the location did not make the annoyance any the less, and the court seems to have agreed with him. Perhaps the judge was a smoker himself, and knew by experience how annoying, enraging, insulting, and sickening it is to have a mouthful of smoke puffed into one's nostrils and eyes. There is a common impression that the tobacco habit justifies almost everything that its victim may do, but this is a mistake. Even if all cigars were good, smokers themselves would prefer to inhale the smoke in their own way and their own time, instead of having it forced into their noses and down their throats ; but as most cigars are not only not good, but very, very bad, the objection of having smoke forced upon any one is particularly strong among smokers themselves. This is a free country, and any man in it may make a beast of himself if he pleases ; but if in the ecstasy of indecency he puts his feet on the table, chair, or in the lap of another man, and puffs into the face of his victim the sickening effluvia of a roll of rotten weeds, or the cumulative poison of an unclean pipe, he should think himself fortunate to get off with an admonitory dig from an umbrella, for his real deserving is clubbing or kicking to an extent that the law disapproves.—N. Y. Herald.
The Drunkard’s Home
By Hosea Ballou
It is not the drunken husband, father, son or brother that feels all the keen torments of the drunkard's home. No! It is the wife, the mother, the sister and daughter. The intemperate man drinks the cup, but the dregs at the bottom are left for the woman.—Rev. Hosea Ballou.